A BRIEF INSTRUCTION IN THE WORSHIP of GOD AND DISCIPLINE OF THE CHURCHES OF THE NEW TESTAMENT BY WAY OF QUESTION AND ANSWER With an EXPLICATION and Confirmation of those Answers Printed 1667. A Short Catechism with an Explication upon the same Q. 1. WHat doth God require of us in our dependance on him that he may be glorified by us and we accepted with him Answ. That we a Worship him b in and by the wayes of his own appointment a Matth. 4.10 Rev. 14.7 Deut. 6.13 chap. 10.20 b Lev. 10.1 2 3. Exod. 24.3 Gen. 18.19 Joshua 23.6 8. Zach. 14.16 Explication By the Worship of God inquired after not that which is naturall on morall which is required in the first Commandment is intended Such is our faith and confidence in him our fear of him our subjection of soul and conscience unto him as the great Soveraign Lord first cause last end Judge and Rewarder of all men the Law whereof was originally written in the heart of Man and hath been variously improved and directed by new Revelations and Institutions And this Worship is called naturall upon a double Account First Because it depends on the nature of God a due perception and understanding whereof makes all this Worship indispensibly necessary for none can know God but it is his duty to glorifie him as God that is to believe in him love him trust him and call upon him which all are therefore cursed that do not Psalm 79.6 2 Thes. 1.8 And Secondly Because it was in the principle of it concreated with the nature of man as that which suited directed and enabled him to answer the Law of his Creation requiring this obedience of him in his dependance on God And this Worship is invariable but it concerneth those outward wayes and means whereby God hath appointed that faith and love and fear of him to be exercised and expressed unto his glory And this kind of Worship though it depend not upon the nature of God but upon his free and arbitrary disposal and so was of old liable unto alterations yet God did ever strictly require in the several states and conditions that his Church hath gone through in the World And this is that which most commonly in the Scripture is called by the name of the worship of God as that whereby all the acceptable actings of the souls of men towards him are expressed and the only way of owning and acknowledging him in the World as also of entertaining a visible intercourse with him This therefore he calls for and requires indispensibly of all that draw nigh to him and that because he is the Lord our God Rev. 14.6 7. Mat. 4.10 Deut. 10.12 13. For his observance hereof doth he so approve of Abraham Gen. 18.19 And sets it down as an everlasting Law unto all others that in a holy observation thereof he will be sanctified in all that draw nigh unto him Lev. 10. 1 2 3. his commands also concerning it are multiplyed in the Scripture with the approbation of all those that attend unto them We may not think to find acceptance with God or to inherit the promises if supposing our selves to adhere unto him in Worship internall and naturall we neglect that which is externall and of his free appointment for besides that we renounce thereby our inward dependance on him also in not observing his commands as Adam did in transgressing an Institution we become wholly useless unto all the ends of his Glory in the World which is not the way to come to an enjoyment of him Neither do we only express and profess our inward morall naturall worship of God hereby by which means it becomes the principall way and instrument of faith and trust exerting themselves in our obedience but also it is a most effectual help and assistance unto the principle of that natural worship strengthening the habit of it and exciting it unto all sutable actings unto its increase and growth Qu. 2. By what means do we come to know that God will thus be worshipped Answ. That God is to be worshipped and that according to his own will and appointment is a a principall branch of the Law of our creation written in our hearts the b sense whereof is renewed in the second Commandment but the wayes and means of that worship depend meerly on Gods c Soveraign pleasure and Institution a Rom. 1.21 chap. 2.14 15. Acts 15.16 17. Acts 17.23 24 25 26 27 28 29. verses b Exodus 20.4 5 6 c Jer. 7.31 Exod. 25.40 Heb. 3.1 2 3 4 5 6. John 1.18 Explication These two things all men see by nature First That God however they mistook in their apprehensions of him would be and was to be worshipped with some outward solemn worship So that although some are reported to have even cast off all knowledge and sense of a divine being yet never any were heard of that came to an acknowledgement of any God true or false but they all consented that he was constantly and solemnly to be worshipped And that not only by individuall Persons but by Societies together that so they might own and honour him whom they took for their God And thus far outward worship is required in the first Commandment namely that the inward be exercised and expressed When we take God for our God we take him to worship him Deut. 10.12 13. Other thoughts namely of inward worship without outward expression at all or any time or in any way are but a covert unto Atheism And Secondly This also they are lead to an apprehension of by the same light whereby they are a Law unto themselves Rom. 2.14 that God would be worshipped in the way and by the means that he himself appointed and approved whence none among the Heathen themselves undertook to appoint wayes and Ceromonies of Worship but still they pretended to derive the knowledge of them from the Gods themselves of whom they reckoned that every one would be worshipped in his own way And because notwitstanding this pretence being left of God and deluded of Satan they did invent false and foolish wayes of worship not only not appointed of God but such as were unsuited unto those inbred notions which they had of his nature and excellencieâ— the Apostle convinces and disproves them as men acting against the light of nature and principles of reason Rom. 1.21 they might have seen that in their Idolatry they answered not their own inbred conceptions of the Divine power and Godhead so as to glorifie him as God And in the like manner doth he argue at large Acts 17.23 but beyond this the inbred light of nature could not conduct any of the Sons of Men This alone is contained in the first Precept that God was to be worshipped they knew and that he was to be worshipped by wayes and means of his own appointment they knew but what those wayes and means were they knew not These alwayes depended on Gods Soveraign will and pleasure and
power consists in a relation unto the Church that they are set over so they are commanded to attend unto the service of the Churches wherein and whereunto they are so ordained Act. 20.28 1 Peter 1.2 And that with all diligence care and watchfulness as those that must give an account Heb. 13.17 which no man is able to do towards more Churches than one the same duty being at all times to be performed towards all And because the whole authority of the Elders Pastors or Bâ—shops of Churches is ministerial â— Cor. 4.1 consisting in a power of acting upon the command of Christ they are bound in their own persons to the discharge of their duty and Office without the least pretence of authority to delegate another or others to act their part or to do their duty which would be an effect of autocratorical authority and not of obedience or Ministry The latter way also of relation unto many Churches is unwarrantable For 1 It hath no warrant in the Scripture no Law nor constitution of Christ or his Apostles can be produced to give it countenance but Elders were ordained to their own Churches and commanded to attend unto them 2 No rule is given unto any Elders how they should behave themselves in reference unto more Churches than one in the exercise of their ministerial power as there are rules given unto every one for the discharge of that duty in the Church whereunto he is related 3 There is no example to give it countenance recorded in the Scripture 4 The authority to be put forth hath no foundation 1 Not in the gifts they have received for the ministerial power is not an absolute ability or faculty of doing what a man is able but a right whereby a man hath power to do that rightly and lawfully which before he could not do This gifts will not give to any for if they did they would do it to all that have received them 2 Not in their election for they are chosen in and by that Church whereunto they stand in especial relation whose choice cannot give ministerial power over any but themselves 3 Not in their setting apart by fasting prayer and imposition of hands for this is only unto that office work and power whereunto they are chosen They are not chosen for one end and set apart for another 4 Not from the Communion of Churches for that gives no new power but only a due exercise of that which was before received Qu. 27. What are the principal duties of the Pastors or Teachers of the Church An. 1 To be examples unto the flock in faith love knowledge méekness patience readiness to suffer for the name and Gospel of Christ with constancy therein 2 To watch for the souls and take care of all the spiritual concernments of the whole flock committed to them 3 To preach the word diligently dividing it aright 4 To preserve and contend for the truth 5 To administer all the Ordinances of the Gospel duly and orderly 6 To stir up and exercise the gifts they have received in the discharge of their whole work and administration of all Ordinances 7 To instruct admonish cherish and comfort all the Members of the Church as their conditions occasions and necessities do require 8 To attend with diligence skill and wisdome unto the discharge of that authority which in the rule of the Church is committed unto them 1 1 Tim. 3.10 11 13. Chap. 4.12 2 Tim. 2.3 Coloss. 1.24 Phil. 2.17 Chap. 3.17 2 Heb. 13.17 Acts 20.28 3 2 Tim. 2.15 2 Tim. 4.2 Rom. 12.6 7 8. 4 1 Tim. 6.20 Acts 20.28 Jude 3. 5 1 Cor. 4.1 2. 1 Tim. 3.15 6 1 Tim. 4.14 15 16. 7 Acts 20.18 19 20 25 26. 1 Thes. 3.5 2 Tim. 2.24 25. 8 Rom. 12.8 1 Tim. 5.17 The answer is full and plain Qu. 28. Wherein principally doth the authority of the Elders of the Church consist An. 1 In that the Rule of the Church and the guidance thereof in things appertaining unto the worship of God is committed unto them And therefore 2 Whatever they do as Elders in the Church according unto rule they do it not in the name or authority of the Church by which their power is derived unto them nor as Members only of the Church by their own consent or covenant but in the name and authority of Iesus Christ from whom by virtue of his Law and Ordinance their ministerial office and power is received so that 3 In the exercise of any act of Church power by and with the consent of the Church there is an obligation thence procéeding which ariseth immediately from that authority which they have received of Iesus Christ which is the spring of all rule and authority in the Church 1 Acts 20.28 Heb. 13.7 17. 1 Pet. 5.2 1 Cor. 12.28 2 1 Tim. 3.5 Coloss. 4.17 2 Cor. 10.4 8. 3 1 Tim. 4.11 Titus 2.15 1 Peter 1.2 3 4 5. Explication The answer unto this Question explains the power or authority of the Elders of the Church from whom they do receive it and how it is exercised by them the right stating whereof is of great importance in the whole discipline of the Church and must therefore here be farther explained to this end we may consider First that all Church power is originally vested in Jesus Christ the sole head and Monarch thereof God the Father hath committed it unto him and intrusted him with it for the accomplishment of his work of mediation Matth. 28.18 Secondly that he doth communicate of this authority by way of trust to be exercised by them in his name unto persons by him appointed so much as is needful for the ordering and disposing of all things in his Churches unto the blessed ends for which he hath instituted and appointed them For no man can have any power in his Church for any end whatever but by delegation from him What is not received from him is meer usurpation And whoever takes upon himself the exercise of any Rule or Authority or power in the Church not granted unto them by him or not rightly derived from him is an oppressor a thief and a Robber this necessarily follows upon the absolute investiture of all power in him alone 1 Cor. 12.28 Ephe. 4.11 12. Thirdly the means whereby the Lord Christ communicates this power unto men is by his Law and constitution whereby he hath granted ordained and appointed that such and such powers shall be exercised in his Church and that by such and such persons to be derived unto them in such a way and manner so that the word of the Gospel or the Laws and constitutions of the Lord Christ therein are the first recipient seat and subject morally of all Church power whatever Matth. 16.19 Matth. 18.18 19 20. Fourthly the way and means whereby any persons come to a participation of this power regularly according to the mind of Christ is by the obedience unto and due observation of his laws and commands
of the Church expressed which they are not to exceed in any thing Herein are bounds and limits fixed to the actings of the whole Church and of every part and member of it Thirdly This power or authority thus granted and conveyed by Jesus Christ is to be exercised as to the manner of the administration of discipline with skill and diligence Rom. 12.6 1 Cor. 12. and the skill required hereunto is a gift or an ability of mind bestowed by the Holy-Ghost upon men to put in execution the Laws of Christ for the government of the Church in the way and order by him appointed or a spiritual wisdom whereby men know how to behave themselves in the house of God in their several places for its due edification in faith and love 1 Tim. 3.15 And this ability of mind to make a due application of the Laws of the Gospel unto persons times and actions with their circumstances is such a gift of the Holy-Ghost as whereof there are several degrees answering to the distinct duties that are incumbent on the Rulers of the Church on the one hand and Members on the other And where this skill and wisdome is wanting there it is impossible that the Discipline of the Church should be preserved or carryed on Hereunto also diligence and watchfulness are to be added without which ability and power will never obtain their proper end in a due manner Rom. 12.6 7 8. Fourthly The end of this discipline is continuance increase and preservation of the Church according to the rule of its first institution 1 Cor. 5.7 This power hath Christ given his Church for its conservation without which it must necessarily decay and come to nothing Nor is it to be imagined that where any Church is called and gathered according to the mind of Christ that he hath left it destitute of power and authority to preserve it self in that state and order which he hath appointed unto it And that which was one principal cause of the decayes of the Asian Churches was the neglect of this Dicipline the power and priviledge whereof the Lord had left unto them and intrusted them withall for their own preservation in order purity and holiness And therefore for the neglect thereof they were greatly blamed by him Rev. 2.14 15 20. Chap. 3.2 as is also the Church of Corinth by the Apostle 1 Cor. 5.2 as they are commended who attended unto the diligent exercise of it Revel 2.2 Chap. 3.9 The disuse also of it hath been the occasion of all the defilements abominations and confusions that have spread themselves over many Churches in the World Quest. 42. Vnto whom is the power and administration of this Discipline committed by Jesus Christ Answ. As to the authority to be exerted in it in the things wherein the whole Church is concerned unto the Elders as unto tryall judgement and consent in and unto its exercise unto the whole Brotherhood as unto love care and watchfuless in private and particular cases to every member of the Church Matth. 24.45 Ephes. 4.13 14. Acts 20.28 1 Tim. 3.5 Chap. 5.17 Heb. 13.17 1 Pet. 2.3 1 Thes. 5.12 Gal. 6.1 2. 1 Cor. 4.14 1 Cor. 5.2 4 5. 2 Cor. 2.6 7 8. 2 Tim. 4.2 Explication It hath been shewed that this power is granted unto the Church by virtue of the Law and constitution of Christ. Now this Law assigns the means and way whereby any persons do obtain an interest therein and makes the just allotments to all concerned in it What this Law Constitution or Word of Christ assigns unto any as such that they are the first seat and subject of by what way or means soever they come to be intrusted therein Thus that power or authority which is given unto the Elders of the Church doth not first formally reside in the body of the Church unorganized or distinct from them though they are called unto their Office by their suffrage and choice but they are themselves as such the first subject of Office power For so is the Will of the Lord Christ. Nor is the interest of the whole Church in this power of discipline whatever it be given unto it by the Elders but is immediately granted unto it by the will and Law of the Lord Jesus First In this way and manner the Authority above described is given in the first place as such unto the Elders of the Church This Authority was before explained in answer unto the 28th question as also was the way whereby they receive it And it is that power of office whereby they are enabled for the discharge of their whole duty in the teaching and ruling of the Church called the power of the keyes from Mat. 16.19 Which expression being Metaphorical and in general lyable unto many interpretations is to be understood according to the declaration made of it in those particular instances wherein it is expressed Nor is it a two-fold power or Authority that the Elders of the Church have committed unto them one to teach and another to rule commonly called the power of order and of jurisdiction but it is one power of Office the duties whereof are of several kinds referred unto the two general heads first of teaching by preaching the word and celebration of the Sacraments and 2 Of rule or government By virtue hereof are they made Rulers over the house of God Matth. 24.45 Stewards in his house 1 Cor. 4.1 Overseers of the Church Act. 20.28 1 Peter 5.2 Guides unto the Church Heb. 13.7 17. Not that they have a supream or autocratorical power committed unto them to enable them to do what seems right and good in their own eyes seeing they are expresly bound up unto the terms of their Commission Matth. 28.19 20. To teach men to do and observe all and only what Christ hath commanded nor have they by virtue of it any dominion in or over the Church that is the laws rules or priviledges of it or the consciences of the Disciples of Christ to alter change add diminish or bind by their own authority 1 Pet. 5.3 Mark 10.42 43 44. But it is a power meerly ministerial in whose exercise they are unto the Lord Christ accountable servants Heb. 13.17 Matth. 24.45 And Servants of the Church for Jesus sake 2 Cor. 4.5 This authority in the Discipline of the Church they exert and put forth by virtue of their Office and not either as declaring of the power of the Church it self or acting what is delegated unto them thereby but as ministerially exercising the authority of Christ committed unto themselves Secondly The body of the Church or the multitude of the Brethren women being excepted by especial prohibition 1 Cor. 14.34 35. 1 Tim. 2.11 12. Is by the Law and constitution of Christ in the Gospel interested in the administration of this power of discipline in the Church so far as First To consider try and make a judgement in and about all persons things and causes in reference whereunto
it is to be exercised Thus the Brethren at Jerusalem joyned in the consideration of the observation of Mosaical ceremonies with the Apostles and Elders Act. 15.23 And the multitude of them to whom letters were sent about it likewise did the same Verse the 30 31 32. And this they thought it their duty and concernment to do Chap. 21 22. And they are blamed who applyed not themselves unto this duty 1 Cor. 5.4 5 6. Thence are the Epistles of Paul to the Churches to instruct them in their duties and priviledges in Christ and how they ought to behave themselves in the ordering of all things amongst them according to his mind And these are directed unto the Churches themselves either joyntly with their Elders or distinctly from them Phil. 1.1 And the whole preservation of Church-order is on the account of this duty recommended unto them Neither can what they do in complyance with their Guides and Rulers be any part of their obedience unto the Lord Christ unless they make previously thereunto a rational consideration and judgement by the rule of what is to be done Neither is the Church of Christ to be ruled without its knowledge or against its will nor in any thing is blind obedience acceptable to God Secondly The Brethren of the Church are intrusted with the priviledge of giving and testifying their consent unto all acts of Church power which though it belong not formally unto the authority of them it is necessary unto their validity and efficacy and that so far forth as that they are said to do and act what is done and effected thereby 1 Cor. 5.4 13. 2 Cor. 2.6 7 8. And they who have this priviledge of consent which hath so great an influence into the action and validity of it have also the liberty of dissent when any thing is proposed to be done the warrant whereof from the Word and the rule of its performance is not evident unto them Qu. 43. Wherein doth the exercise of the authority for discipline committed unto the Elders of the Church consist An. 1 In personal private admonition of any member or members of the Church in case of sin errour or any miscarriage known unto themselves 2 In publick admonition in case of offences persisted in and brought orderly to the knowledge and consideration of the Church 3 In the ejection of obstinate offenders from the society and communion of the Church 4 In exhorting comforting and restoring to the enjoyment and exercise of Church priviledges such as are recovered from the error of their wayes all according to the lawes rules and directions of the Gospel 1 Matth. 18.15 1 Thess. 5.14 1 Cor. 4.14 Titus 1.13 Chap. 2.15 2 Tim. 4.2 2 1 Tim. 5.19.20 Matth. 18.16 17. 3 Titus 3.10 1 Tim. 1.20 Matth. 18.17 1 Cor. 5.5 Gal. 5.12 4 2 Cor. 2.7 Gal. 6.1 2 Thess. 3.15 Qu. 44. May the Church cast any Person out of its communion without previous admonition An. It may in some cases where the offence is notorious and the scandal grievous so that nothing be done against other general rules 1 Cor. 4. Qu. 45. Wherein doth the liberty and duty of the whole brotherhood in the exercise of discipline in the Church in perticular consist An. 1 In a meek consideration of the condition and temptations of offenders with the nature of their offences when orderly proposed unto the Church 2 In judging with the Elders according to rule what in all cases of offence is necessary to be done for the good of the offenders themselves and for the edification and vindication of the whole Church 3 In their consent unto and concurrence in the admonition ejection pardoning and restoring of offenders as the matter shall require Gal. 6.1 2. 1 Cor. 5.2 4 5 12. 1 Cor. 6.2 2 Cor. 2 6 7 8. Qu. 46. What is the duty of private Members in reference unto the discipline appointed by Christ in his Church An. It is their duty in their mutual watch over one another to exhort each other unto holiness and perseverance and if they observe any thing in the wayes and walkings of of any of their fellow Members not according unto the rule and the duty of their profession which therefore gives them offence to admonish them thereof in private with love meekness and wisdom and in case they prevail not unto their amendment to take the assistance of some other Brethren in the same work and if they fail in success therein also to report the matter by the Elders direction unto the whole Church Matth. 18.16 17 18. 1 Thess. 5.14 Explication In these questions an enquirie is made after the exercise of discipline in the Church as to that part of it which belongs unto the reproof and correction of miscarriages according to the distribution of right power and priviledge before explained The first act hereof consists in private admonition for so hath our Lord ordained that in case any Brother or member of the Church do in any thing wâ—lk disorderly and not according to the rule of the Gospel that he or they unto whom it is observed and who are thereby offended may and ought to admonish the person or persons so offending of their miscarriage and offence concerning which is to be observed First what is previously required thereunto and that is First that in all the members of the Church there ought to be love without dissimulation They are to be kindly affectioned one to another with brotherly love Rom. 12.9 10. which as they are taught of God so they are greatly exhorted thereunto Heb. 13.1 This love is the bond of perfection the most excellent way and means of preserving Church order and farthering the edification thereof 1 Cor. 13. Without which well seated and confirmed in the hearts and minds of Church members no duty of their Relation can ever be performed in a due manner Secondly this love is to exert and put forth it self in tender care and watchfulness for the good of each other which are to work by mutual exhortations informations instructions according as opportunities do offer themselves or as the necessities of any do seem to require Heb. 3.13 Chap. 10.24 Secondly this duty of admonishing offenders privately and personally is common to the Elders with all the members of the Church neither doth it belong properly unto the Elders as such but as Brethren of the same society And yet by virtue of their office the Elders are enabled to do it with more Authority morally though office power properly be not exercised therein By virtue also of their constant general watch over the whole flock in the discharge of their office they are enabled to take notice of and discern miscarriages in any of the members sooner than others But as to the exercise of the discipline of the Church in this matter this duty is equally incumbent on every member of it according as the obligation on them to watch over one another and to exercise especial love
to be members of a visible Church of Christ was before declared and that is that which the Lord Jesus hath made the indispensible condition of entring into his Kingdom namely of being born again John 3.33 This worke being secret hidden and invisible the Church cannot judge of directly and in its own form or nature but in the means effects and consequents of it which are to be testified unto it concerning them who are to be admitted unto its fellowship and communion it is required therefore of them First that they be of a conversation free from blame in the world for whereas one end of the gathering of Churches is to hold forth and express the holiness of the doctrine of Christ and the power of his grace in turning Men from all ungodliness unto sobriety righteousness and honesty it is required of them that are admitted into them that they answer this end And this the principle of grace which is communicated unto them that believe will effect and produce For although it doth not follow that every one who hath attained an unblameable honesty in this World is inwardly quickened with a true principle of saving grace yet it doth that they who are indowed with that principle will be so unblameable And although they may on other accounts be evil spoken of yet their good conversation in Christ will justify it self Secondly competent knowledge in the mysteries of the Gospel is another means whereby the great qualification inquired after is testified unto the Church For as without this no priviledge of the Gospel can be profitably made use of nor any duty of it be rightly performed so saving light is of the essence of conversion and doth inseparably accompany it 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. Where this is wanting it is impossible for any person to evidence that he is delivered from that blindness darkness and ignorance which all men are under the power of in the state of nature Such a measure then of light and knowledge as whereby men are enabled to apprehend aright of the person and offices of Christ of the nature of his mediation the benefits thereof and the obedience that he requires at the hands of his Disciples is expected in them who desire to be admitted into the fellowship of the Church Thirdly hereunto is to be added soundness in the faith For the unity of faith is the foundation of Love and all the duties thereof which in an especiall manner are to be performed towards the Church called therefore the house-hold of faith There is among the members of the Church one faith Ephes. 4.5 The common faith the faith once delivered unto the saints Jude 3. Which is the sound doctrine 1 Tim. 1.10 Which those that will not endure must be turned from 2 Tim. 4.3 the faithful word that is to be held fast Tit. 1.9 1 Tim. 1.19 And which we are to be sound in Tit. 1.13 Contained in a form of sound words as to the profession of it 2 Tim. 1.13 And this soundness in the unity of the faith as it should be improved unto oneness of mind and oneness of accord in all the things of God Phil. 2.2 Though it may admit of some different apprehensions in some things wherein some may have more clear and distinct discoveries of the mind and will of God than others which hinders not but that all may walk according to the same rule Phil. 3.15 16. So it is principally to be regarded in the fundamentall truths of the Gospel in and by the faith whereof the Church holdeth on the head Jesus Christ Coloss. 2.19 And in the fundamentall principles of Gospel worship the joynt celebration whereof is the next end of the gathering the Church for without a consent of mind and accord herein no duty can be performed unto edification nor the peace of the Church be preserved and these principles are those which we have explained Fourthly it is required that these things be testified by them unto the Church with the acknowledgement of the worke of Gods grace towards them and their resolution through the power of the same grace to cleave unto the Lord Christ with full purpose of heart and to live in all holy obedience unto him They come to the Church as Disciples of Christ professing that they have learnt the truth as it is in Jesus which what it infers the Apostle teacheth at large Ephes. 4.20 21 22 23 24. See also Acts 11.23 Acts 8.21 22 23. And this by themselves to be testified unto the Church First that they may be received in love without dissimulation as real partakers in the same faith hope and salvation with themselves as living members of the mystical body of Christ. Secondly That on all ensuing occasions they may be minded of their own profession and engagements to stir them up thereby unto faithfulness stedfastness and perseverance Hereupon are the Elders of the Church to judge by the rule of truth in Love and meekness concerning their condition and meetness to be laid as living stones in the house of God so as that they may 1. Reject false hypocritical pretenders if in or by any means their hypocrisie be discovered unto them Acts 8.20 23. Titus 1.10 Jer. 15.19 2. That they may direct and encourage in the way such as appear to be sincere instructing them principally in the nature of the way whereinto they are engaging the duties dangers and benefits of it Acts 18.26 Act. 14.22 1 Cor. 3.22 23. 3. To propose them their conditions their desires their resolutions unto the Church after their own expressions of them to be considered of in love and meekness Acts 9.26 27. Whereupon those that are approved do give up themselves unto the Lord to walk in the observation of all his commands and ordinances and to the Church for the Lords sake 2 Cor. 8.5 abiding in the fellowship thereof whereunto they are admitted Acts 2.41 42. Quest. 51. Wherein doth the especial form of a particular Church whereby it becomes such and is distinguished as such from all others consist Answ. In the special consent and agréement of all the members of it to walk together in the observation of the same Ordinances numerically hence its constitution and distinction from other Churches doth procéed Exod. 19.5 8. Chap. 24.3 7. Deut. 26.17 2 Cor. 8.5 Acts 14.23 Acts 20.28 Heb. 13.17 Explication It hath been before declared what especial agreement or covenant there ought to be among all the members of the same Church to walk together in a due subjection unto and observance of all the institutions of the Lord Christ. And this is that which gives it its special form and distinction from all other Churches In the general nature of a Church all Churches do agree and equally partake There is the same law of the constitution
26.16 19. these are sufficient intimations of what care and diligence we ought to use in attending unto what God hath appointed in his worship and although now under the new Testament he doth not ordinarily proceed to the inflicting of temporal judgements in thâ— like cases of neglect yâ—â— he hath not wholly left us without instances of his putting forth tokens of his displeasure in temporal visitations on such miscarriages in his Church 1 Cor. 11.30 For this cause saith the Apostle many are weak and sickly among you and many sleep From all which it appeares of what concernment it is unto the glory of God and the salvation of our own souls to attend diligently unto our duty in the strict and sincere observation of the worship of the Gospel for he lets us know that now a more severe punishment is substituted against such transgressions in the room of that which he so visibly inflicted under the old Testament Heb. 10.25 26 27 28 29. Qu. 16. Is there yet any other consideration that may stir up Beleivers to an holy and religious care about the due observation of the institutions of the Gospel Answ. Yea namely that the great apostacy of the Church in the last dayes foretold in the Scripture and which God threatneth to punish and revenge consists principally in false worship and a departure from the institutions of Christ. Rev. 14.4 5. Chap. 17.1 2 3 5. Explication That there is an Apostacy of the Church foretold in the book of the Revelations is acknowledged by all who with sincerity have inquired into the minde of God therein The state of things at this day and for many ages past in the World sufficiently confirm that perswasion And herein sundry things in general are obvious unto every sober consideration thereof First the horrible evils troubles and confusions that are to be brought into and upon the World thereby Secondly the high guilt and provocation of God that is contained in it and doth accompany it Thirdly the dreadful vengeance that God in his appointed time will take upon all the promoters and obstinate maintainers of it These things are at large all of them foretold in the Revelation and therein also the Apostacy it self is set forth as the cause of all the plagues and destructions that by the righteous judgement of God are to be brought upon the World in these latter dayes Now as God doth earnestly call upon all that fear him not to intermeddle nor partake in the sins of the Apostates lest they should also partake in their judgements Chap. 18.4 I heard a voice from Heaven saying come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues So he doth plainly declare wherein the apostacy and sin it self should principally consist and that is in the corrupting and contaminating of the Ordinances of his worship or the introduction of false worship joyned with the persecution of them who refused to submit thereunto For this cause is the sin it self set out under the name of fornication and whoredome and the Church that maintains it is called the Mother of Harlots Chap. 17.5 That by fornication and whoredome in the Church the adulterating of the worship of God and the admission of false self-invented worship in the room thereof whereof God is jealous is intended the Scripture every where declares It is easie then to gather of how great concernment unto us it is especially in these latter dayes wherein this so hainous and provoking sin is prevalent in the World carefully to attend unto the safe unerring rule of Worship and diligently to perform the duties that are required therein Quest. 17. Which are the principal institutions of the Gospel to be observed in the worship of God Answ. 1. The calling gathering and setling of Churches with their Officers as the seat and subject of all other solemn instituted worship 2. Prayer with thanksgiving 3. Singing of Psalms 4. Preaching the word 5. Administration of the Sacraments of Baptism and the Supper of the Lord. 6. Discipline and rule of the Church collected and setled most of which have also sundry particular duties relating unto them and subservient unto their due observation 1. Matth. 28.19 20. Acts 2.41 42. 1 Cor. 12.28 Ephes. 4.11 12. Matth. 18.17 18 19. 1 Cor. 4.17 1 Cor. 7.17 Acts 14.23 Titus 1.5 1 Tim. 3.15 2. 1 Tim. 2.1 Acts 6.4 Acts 13.2 3. 3. Ephes. 5.19 Colos. 3.16 4. 2 Tim. 4.2 Acts 2.42 1 Cor. 14.3 Acts 6.2 Heb. 13.7 5. Matth. 28.19 Matth. 26.26 27. 1 Cor. 11.23 6. Matth. 18.17 18 19. Rom. 12.6 7 8. Rev. 2.3 Explication These things being all of them afterwards to be spoken unto severally and apart need not here any particular Explication They are the principal heads wherein Gospel-worship consisteth and whereunto the particular duties of it may be reduced Qu. 18. Whereas sundry of these things are founded in the light and law of nature as requisite unto all solemn worship and are moreover commanded in the moral Law and explications of it in the Old Testament how do you look upon them as Evangelical institutions to be observed principally on the authority of Jesus Christ Answ. Neither their general suitableness unto the principles of right reason and the dictates of the light and law of nature nor the practice of them in the worship of God under the Old Testament do at all hinder them from depending on the meer institution of Iesus Christ as to those especial ends of the â—â—â—ry of God in and by himself and the edification of his Church in the faith which is in him whereunto he hath appointed them Nor as unto that especial manner of their performance which he requireth in which respects they are to be observed on â—he account of his authority and command only Matth. 17.5 Matth. 28. â—0 John 16.23 24. Heb. 3.4 5 6. Ephes. 1.22 Chap. 2.20 21 22. Heb. 12.25 Explication The principal thing we are to aim at in the whole worship of God is the discharge of that duty which we owe to Jesus Christ the King and head of the Church Heb. 3.6 Christ as a Son over his own house whose house are we 1 Tim. 3.15 That thou mayest know how thou oughtest to behave thy self in the house of God which is the Church of the living God This we cannot do unless we consider his authority as the formal reason and cause of our observance of all that we do therein If we perform any thing in the worship of God on any other account it is no part of our obedience unto him and so we can neither expect his grace to assist us nor have we his promise to accept us therein for that he hath annexed unto our doing and observing whatever he hath commanded and that because he hath commanded us Matth. 28 20. teaching them to observe all things whatsoever I have commanded you and loe I am with you alwayes even
and Believers of all nations under Heaven were to be admitted unto the priviledge of his worship Eph. 2.15 16 17 18. the national Church of the Jewes with all the Ordinances of it being removed and taken away the Lord Christ hath appointed particular Churches or united Assemblies of Believers amongst and by whom he will have all his holy Ordinances of worship celebrated And this institution of his at the First preaching of the Gospel was invariably and inviolably observed by all that took on them to be his Disciples without any one instance of questioning it to the contrary in the whole World or of the celebration of any Ordinances of his worship amongst any Persons but only in such societies or particular Churches And there is sufficient evidence and warranty of this institution given us in the Scripture For First they are appointed and approved by Christ. Matth. 18.15 16 17 18 19 20. If thy Brother shall trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy Brother but if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established and if he shall neglect to hear then tell it unto the Church but if he neglect to hear the Church let him be unto thee as an heathen man and a publican verily I say unto you whatsoever ye shall bind on earth shall be bound in Heaven and whatsoever ye shall loose on earth shall be loosed also in Heaven again I say unto you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven for where two or three are gathered together in my name there am I in the midst of them Such a Church he supposeth and approveth as his Disciples had relation unto and as any one of them could have recourse unto as a Brother in obedience to his commands and directions This could not be the Church of the Jews neither in its whole body nor in any of its Judicatories For as at that time there was a solemn decree of excommunication against all and every one that should profess his Name John 9.22 The Jews had already agreed that if any man did confess that he was Christ he should be put out of the Synagogue which was executed accordingly upon the man that was born blind Verse the 34. which utterly disabled them from making any use of this direction command or Institution of his for the present So afterwards the chief business of the Rulers of those Assemblies from the highest court of their Sanhedrim to the meanest Judicatory in their Synagogues was to persecute them and bring them unto death Math. 10.17 They will deliver ye up to the Councills and they will scourge you in their Synagogues John 15.21 And it is not likely that the Lord Christ would send his Disciples for direction and satisfaction in the weighty matters of their obedience unto him and mutual love towards one another unto them with whom they neither had nor could nor ought to have any thing to do withal and if they were intended they were all already made as heathens and Publicans being cast out by them for refusing to hear them in their blasphemies and persecutions of Christ himself Such a society also is plainly intended as whereunto Christ promiseth his presence by his spirit and whose righteous sentences he takes upon himself to ratifie and confirm in Heaven Moreover such a Church doth he direct unto as wiâ—h which his Disciples were to have familiar Brotherly constant converse and communion with whom they were so to be joyned in society as to be owned or rejected by them according to their judgement as is apparent in the practice enjoyned unto them and without relation whereunto no duty here appointed could be performed As therefore the very name of the Church and nature of the thing bespeaks a society so it is evident that no society but that of a particular Church of the Gospel can be here intended Secondly these Churches he calls his Candlesticks Rev. 1.20 In allusion unto the Candlesticks of the Temple which being an institution of the old Testament doth directly declare these Churches to be so under the New And this he speakes in reference unto those seven principal Churches of Asia every one of which was a Candlestick or an institution of his own Thirdly In pursuit of this appointment of Christ and by his authority the Apostles so soon as any were converted unto the faith at Jerusalem although the old National Church state of the Jewes was yet continued gathered them into a Church or society for celebration of the ordinances of the Gospel Acts. 2.41 42. they that gladly received the word were baptised and they continued stedfastly together in the Apostles doctrine and fellowship and in breaking of bread and in prayers verse 47 the Lord adding unto this Church dayly such as should be saved And this company is expresly called the Church at Jerusalem Acts. 8.1 This Church thus called and collected out of the Church of the Jewes was the rule and pattern of the disposing of all the Disciples of Christ into Church societyes in obedience unto his command throughout the World Acts 11.26 Acts 14.23 27. Fourthly they took care for the forming compleating and establishing them in order according to his will under the rule of them given and granted unto them by himself for that purpose all in a stâ—ddy pursuit of the commands of Christ. Acts 14.23 they ordained them Elders in every Church Titus 1.5 For this cause left I thee in Creet that thou shouldst set in order the things that are wanting and ordain Elders in every City as I had appointed thee 1 Cor. 12.28 Ephe. 4.11 12. Fifthly they do every where in the Name and authority of Christ give unto these Churches rules directions and precepts for the due ordering of all things relating to the worship of God according to his minde as we shall see afterwards in particular For First there is no charge given unto the Officers Ministers Guides or Overseers that he hath appointed but it is in reference unto the discharge of their duty in such Churches That Ministers or Officers are of Christs appointment is expresly declared Ephes. 4.11.12 He gave some Apostles some Prophets some Evangelists some Pastors and Teachers for the perfecting of the Saints for the work of the Ministery for the edifâ—ing of the body of Christ. 1 Cor. 12.28 God hath set in his Church first Apostles secondarily Prophets thirdly Teachers These are of Christs institution but to what end why as they were ordained in every Church Acts 14.23 Titus 1.5 So their whole charge is limited to the Churches Acts 20.17 He sent to Ephesus and called the Elders of the Church and said to them Verse the 28. take heed
therefore unto your selves and to all the flock over which the Holy-Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own blood 1 Pet. 5.2 The Elders which are among you I exhort feed the flock of God which is among you taking the oversight thereof 1 Tim. 3.15 Colos. 4.17 And say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfill it They were the Churches of Christ wherein they ministred which Christ appointing them to take care of manifests to be his own institution and appointment And this is fully declared Rev. chap. 2.3 where all the dealings of Christ with his Angels or Ministers are about their behaviour and deportment among his Candlesticks each of them the Candlestick whereunto he was related or the particular Churches that they had care of and presided in the Candlesticks being no less of the institution of Christ than the Angels And they were distinct particular Churches which had their distinct particular Officers whom he treateth distinctly withall about his institutions and worship especially about that of the state of the Churches themselves and their constitution according to his mind Secondly There is no instruction exhortation or reproof given unto any of the Disciples of Christ after his ascension in any of the books of the New Testament but as they were collected into and were members of such particular Churches This will be evidenced in the many instances of those duties that shall afterwards be insisted on And the Lord Christ hath not left that as a matter of liberty choice or conveniency which he hath made the foundation of the due manner of the performance of all those duties whereby his Disciples yield obedience unto his commands to his glory in the World Sixthly The principal writings of the Apostles are expresly directed unto such Churches and all of them intentionally 1 Cor. 1.1 2 Cor. 1.1 Gal. 1.2 Phil. 1.1 Colos. 1.2 chap. 4.16 1 Thes. 1.1 2 Thes. 1.1 Ephes. 1.1 compared with Acts 20.17 1 Pet. 5.2 or unto particular persons giving directions for their behaviour and duty in such Churches 1 Tim. 3.15 Tit. 1.5 So that the great care of the Apostles was about these Churches as the principal institution of Christ and that whereon the due observance of all his other commands doth depend Of what nature or sort these Churches were shall be afterwards evinced we here only manifest their institution by the authority of Christ. Seventhly Much of the writings of the Apostles in those Epistles directed to those Churches consists in rules precepts instructions and exhortations for the guidance and preservation of them in purity and order with their continuance in a condition of due obedience unto the Lord Christ. To this end do they so fully and largely acquaint the Rulers and Members of them with their mutual duty in that especial relation wherein they stand to each other as also of all persons in particular in what is required of them by vertue of their Membership in any particular society as may be seen at large in sundry of Pauls Epistles And to give more strength hereunto our Lord Jesus Christ in the revelation that he made of his mind and will personally after his ascension into Heaven insisted principally about the condition order and preservation of particular Churches not taking notice of any of his Disciples not belonging to them or joyned with them These he warns reproves instructs threatens commands all in order unto their walking before him in the condition of particular Churches Rev. 2. and 3. at large Besides As he hath appointed them to be the â—eat and subject of all his Ordinances having granted the right of them unto them alone 1 Tim. 3 1â— intrusting them with the exercise of that authority which he puts forth in the rule of his Disciples in this World he hath also appointed the most holy institution of his supper to denote and express thâ—â— union and communion which the members of each of these Churches have by his Ordinance among themsevles 1 Cor. 10.17 The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ for we being many are one bread and one body for we are all partakers of that one bread And also he gives out unto them the gifts and graces of his spirit to make every one of them meet for and useful in that place which he holds in such Churches as the Apostle discourseth at large 1 Cor. 12.15 16 17 18 19 20 21 22 23 24 25 26. verses Colos. 2.19 Eph. 4.16 It is manifest then that no Ordinance of Christ is appointed to be observed by his Disciples no communication of the gifts of the Holy-Ghost is promised to them no especial duty is required of them but with respect unto these Churches of his Institution In the Answer to this Question four things are declared tending to the Explication of the nature of a particular Church or Churches 1. The subject matter of them or the persons whereof such a Church doth or ought to consist 2. The means whereby they are brought into a condition capable of such an estate or qualified for it 3. The general ends of their calling 4. The especial means whereby they are constituted a Church which last will be spoken unto in the next Question For the first All men are by nature the children of wrath and do belong unto the World which is the Kingdom of Satan and are under the power of darkness as the Scripture every where declares In this state men are not subjects of the Kingdom of Christ nor meet to become members of his Church Out of this condition they cannot deliver themselves They have neither will unto it nor power for it but they are called out of it this calling is that which effectually delivers them from the Kingdom of Satan and translates them into the Kingdom of Christ. And this work or effect the Scripture on several accounts variously expresseth Sometimes by Regeneration or a new birth sometimes by conversion or turning unto God sometimes by vivification or quickening from the dead sometimes by illumination or opening of the eyes of the blind all which are carryed on by sanctification in holiness and attended with Justification and adoption And as these are all distinct in themselves having several formal reasons of them so they all concur to compleat that effectuall vocation or calling that is required to constitute persons members of the Church For besides that this is signified by the typical holiness of the Church of old into the room whereof reall holiness was to succeed under the new Testament Exod. 19.6 Psal. 24 3 4 5 6. Psal. 15.1 2. Isa. 35.8 9. Isa. 54.13 Chap. 60.21 1 Pet. 2.9 our Lord Jesus Christ hath laid it down as an everlasting rule that unless a man be born again
he cannot enter into the Kingdom of God John 3.3 requiring regeneration as an indispensable condition in a Member of his Church a subject of his Kingdom For his Temple is now to be built of living stones 1 Pet. 2.5 Men spiritually and savingly quickened from their death in sin and by the Holy-Ghost whereof they are partakers made a meet habitation for God Eph. 2.21 22. 1 Cor. 3.16 2 Cor. 6.16 which receiving vital supplyes from Christ its head increaseth in faith and holiness edifying it self in love Ephes. 4.15 16. And as the Apostles in their writings do ascribe unto all the Churches and the Members of them a participation in this effectual vocation affirming that they are Saints called sanctified justified and accepted with God in Christ Rom. 1.5 6. 1 Cor. 1.2 1 Cor. 4.15 Heb. 3.1 Jam. 1.18 1 Pet. 2.5 2 Cor. 6.17 18. 1 Cor. 6.11 So many of the duties that are required of them in that relation and condition are such as none can perform unto the glory of God their own benefit and the edification of others the ends of all obedience unless they are partakers of this effectual calling 1 Cor. 10.16 17. 1 Cor. 12.12 Ephes. 4.16 Add hereunto that these Churches and the members of them are not only commanded to separate themselves as to their Worship of God from the World that is men in their worldly state and condition but are also required when any amongst them trasgress against the rules and laws of this holy calling above described to cast them out of their society and communion 1 Cor. 5.13 from all which it appears who are the subject matter of these Churches of Christ as also secondly the means whereby they come to be so namely the administration of the spirit and word of Christ and Thirdly the general ends of their calling which are all spoken to in this answer Quest. 20. By what means do persons so called become a Church of Christ Answ. They are constituted a Church and interested in the rights power and priviledges of a Gospel-Church by the will promise authority and law of Iesus Christ upon their own voluntary consent and engagement to walk together in the due subiection of their Souls and Consciences unto his authority as their King Priest and Prophet and in an holy observation of all his commands ordinances and appointments Matth. 18.20 Chap. 28.18 19. Acts 2.41 42. Exod. 24.3 Deut. 5.27 Psalm 110.3 Isa. 44.5 Chap. 59.21 Ephes. 4.7 8 9 10. 2. Cor. 8.5 Explication That the Lord Christ hath constituted such a Church-state as that which we enquire about hath been proved already Unto a Church so constituted he hath also by his word and promise annexed all those priviledges and powers which we find a Church to be entrusted withall This he hath done by the standing and unalterable Law of the Gospel which is the Charter of their spiritual society and incorporation Neither are nor can any persons be interested in the rights of a Church any otherwise but by virtue of this Law and constitution This therefore is first to be laid down that the sole moral foundation of that Church-state which we enquire after is laid in the Word Law and appointment of Christ. He alone hath authority to erect such a society he is the builder of this house as well as the Lord over it Heb. 3.3 6. neither without it can all the authority of men in the World appoint such a state or erect a Church and all acceptable actings of men herein are no other but acts of pure obedience unto Christ. Farthermore We have declared that the Lord Christ by the dispensation of his word and spirit doth prepare and fit men to be subjects of his Kingdom Members of his Church the work of sending forth the means of the conversion of the souls of men of translating them from the power of darkness into light he hath taken upon himself and doth effectually accomplish it in every generation And by this means he builds his Church Matth. 18.20 For unto all persons so called he gives command that they shall do and observe whatever he hath appointed them to do Mat. 28.20 in particular that they profess their subjection to him and their obedience in joyning themselves in that state wherein they may be enabled to observe all his other laws and institutions with the whole worship of God required therein Being converted unto God by his Word and Spirit they are to consider how they may now obey the Lord Christ in all things Amongst his commands this of joyning themselves in Church societies wherein he hath promised his presence with them Matth. 18.20 that is to dwell amongst them by his word and spirit Isa. 59.21 is the very first This by virtue of that command and promise of his they are warranted and enabled to do nor do they need any other warrant The authority of Christ is sufficient to beare men out in the discharge of their duty to him Being then made willing and ready in the day of his power Psalm 110.3 they consent choose and agree to walk together in the observation of all his commands And hereby do they become a Church For their becoming a Church is an act of their willing obedience unto Christ. This obedience is an act of their wills guided by rule for this also is necessary that they proceed herein according to the rules of his appointment afterwards to be unfolded And herein upon their obedience unto the commands of Christ and faith in his promises do Believers by virtue of his Law and constitution become a Gospel Church and are really and truly interested in all the power rights and priviledges that are granted unto any Church of Christ. For in this obedience they do these two things which alone he requires in any persons for the obtaining of an interest in these priviledges First They confess him his person his authority his law his grace Secondly They take upon themselves the observance of all his commands Thus did God take the children of Israel into a Church-state of old He proposed unto them the Church obedience that he required of them and they voluntarily and freely took upon themselves the performance of it Exod. 24.3 And Moses came and told the people all the words of the Lord and all the judgements and all the people answered with one voice and said all the words which the Lord hath said will we do So Deut. 5.7 and hereby they had their solemn admission into their Church-state and relation unto God And the like course they took when ever there was need of renewing their engagements Josh. 24.18 21 22. And the people said we will serve the Lord for he is our God and Joshua said unto the people ye are witnesses against your selves that ye have chosen the Lord to serve him and they said we are witnesses This was the covenant that was between God and that people which was solemnly renewed so often as the
in a way appointed for continuance unto the end of the World and to be employed in the ordinary work of the Church that is the duties of it which were constantly incumbent on it by virtue of the command and appointment of Christ. Quest. 23. Who are the ordinary Officers or Ministers of Christ in the Church to be alwayes continued therein Answ. Those whom the Scripture calls Pastours and Teachers Bishops Elders and Guides Acts 14.23 Acts 20.17 18. 1 Cor. 12.28 Ephes. 4.11 Phil. 1.1 1 Tim. 3.1 2. chap. 5.17 Titus 1.5 7. Heb. 13.7 17. 1 Pet. 5.1 Explication Several names are on several accounts partly designing their authority partly their duty and partly the manner of their discharge thereof assigned in the Scripture to the ordinary Ministers of the Churches Sometimes they are called Pastors and Teachers Ephes. 4.11 1 Cor. 12.28 Sometimes Bishops or Overseers Phil. 1.1 Act. 20.28 Titus 1.5 Sometimes Elders 1 Pet. 5.1 1 Tim. 5.17 Act. 14.23 Act. 20.17 Sometimes Guides Heb. 13.7 17. By all which names and sundry others whereby they are expressed the same sort order and degree of persons is intended Nor is any one of these names applyed or accommodated unto any but all the rest are also in like manner so that he who is a Pastor or a Teacher is also a Bishop or Overseer a Presbyter or Elder a Guide or Ruler a Minister a servant of the Church for the Lords sake And of all other names assigned to the Ministers of the Church that of Bishop can least of all be thought to have designed any special order or degree of preheminence amongst them For whereas it is but four times or in four places used in the New Testament as denoting any officers of the Church in each of them it is manifest that those expressed by the other names of Elders and Ministers are intended So Act. 20.28 the Bishops are the Elders of the particular Church of Ephesus verse the 17. Phil. 1.1 there were many Bishops in that one particular Church who had only Deacons joyned with them that is they were the Elders of it Tit. 1.8 the Bishops were the Elders to be ordained vers the 5. which persons are also directly intended 1 Tim. 3.2 as is evident from the coincidence of the directions given by the Apostle about them and the immediate adjoyning of Deacons unto them vers 8. So that no name could be fixed on with less probability to assert from it a special supream order or degree of men in Ministry than this of Bishops Neither is there any mention in any place of Scripture of any such preheminence of one sort of these Church-Officers or Ministers over another not in particular in those places where the Officers of the Church are in an especial manner enumerated as 1 Cor. 12.28 Eph. 4.11 Rom. 12.5 6 7 8. Nor is there any mention of any special office that should be peculiar unto such Officers or of any gifts or qualifications that should be required in them or of any special way of calling or setting apart to their office nor of any kind of Church that they should relate unto different from the Churches that other Elders or Pastors do Minister in nor of any special rule or direction for their tryal nor any command for obedience unto them but what are common to all Ministers of the Churches of Christ â—uly discharging their trust and performing their duty no intimation is given unto either Elders or Ministers to obey them or directions how to respect them nor unto them how to behave themselves towards them but all these things are spoken and delivered promiscuously and equally concerning all Ministers of the Gospel It is evident then that these appellations do not belong unto one sort of Ministers not one more than another and for what is pleaded by some from the example of Timothy and Titus it is said that when any persons can prove themselves to be Evangelists 1 Tim. 4.5 to be called unto their office upon antecedent prophecy 1 Tim. 1.18 and to be sent by the Apostles and in an especial manner to be directed by them in some employment for a season which they are not ordinarily to attend unto Titus 1.5 Chap. 3.12 It will be granted that they have another duty and office committed unto them than those who are only Bishops or Elders in the Scripture Quest. 24. What are the principal differences between these two sorts of Officers or Rulers in the Church extraordinary and ordinary Answ. 1. The former were called to their office immediately by Iesus Christ in his own Person or revelation made by the Holy-Ghost in his name to that purpose the latter by the suffrage choice and appointment of the Church it self 2. The former both in their Office and work were independant on and antecedent unto all or any Churches whose calling and gathering depended on their office as its consequent and effect the latter in both consequent unto the calling gathering and constituting of the Churches themselves as an effect thereof in their tendency unto compleatness and perfection 3. The authority of the former being communicated unto them immediately by Iesus Christ without any intervenient actings of any Church extended it self equally unto all Churches whatever that of the latter being derived unto them from Christ by the election and designation of the Church is in the exercise of it confined unto that Church wherein and whereby it is so derived unto them 4. They differ also in the gifts which were suited unto their several distinct works and employments 1 Matth. 10.2 Luke 10.1 Gal. 1.1 Acts 1.26 Acts 6.3 Acts 14.23 2 Joh. 20.21 22 23. Gal. 1.1 Ephes. 2.20 Rev. 21.14 Acts 14.23 Titus 1.5 7. 3 Matth. 28 18 19 20. 2 Cor. 11.28 Act. 20.28 1 Pet. 1.2 Colos. 4.17 4 1 Cor. 12.28 29 30. The Answer hereunto is such as needs no further Explication Quest. 25. What is required unto the due constitution of an Elder Pastor or Teacher of the Church Answ. 1 That he be furnished with the gifts of the Holy Spirit for the edification of the Church and the Evangelical discharge of the work of the Ministry 2 That he be unblameable holy and exemplary in his conversation 3 That he have a willing mind to give up himself unto the Lord in the work of the Ministry 4 That he be called and chosen by the suffrage and consent of the Church 5 That he be solemnly set apart by fasting and prayer and imposition of hands unto his Work and Ministry 1 Ephes. 4.8 11 12 13. 2 Titus 1.7 8 9. 2 Tim. 3.2 3 4 5 6 7. 3 1. Peâ— 5.2 3. 4 Acts 14.23 5 Acts 13.2 1 Tim. 5.22 1 Tim. 4.14 Explication Five things are here said to be required unto the due and solemn constitution of a Minister Guide Elder Pastor or Teacher of the Church which as they do not all equally belong unto the essence of the call so they are all indispensably necessary
full of the Holy-Ghost and wisdom and the saying pleased the whole multitude and they chose Stephen c. This was done when only Deacons were to be ordained in whom the interest and concernment of the Church is not to be compared with that which it hath in its Pastors Teachers and Elders The same is mentioned again Acts 14.23 where Paul and Barnabas are said to ordain Elders in the Churches by their election and suffrage For the word there used will admit of no other sence however it be ambiguously expressed in our translation Neither can any instance be given of the use of that word applyed unto the communication of any office or power to any person or persons in an assembly wherein it denoteth any other action but the suffrage of the multitude and this it doth constantly in all writers in the Greek tongue And hence it was that this right and priviledge of the Church in choosing of those who are to be set over them in the work of the Lord was a long time preserved inviolate in the primitive Churches as the ancients do abundantly testifie Yea the shew and appearance of it could never be utterly thrust out of the World but is still retained in those Churches which yet reject the thing it self And this institution of our Lord Jesus Christ by his Apostles is suited to the nature of the Church and of the authority that he hath appointed to abide therein For as we have shewed before persons become a Church by their own voluntary consent Christ makes his subjects willing not slaves His rule over them is by his grace in their own wills and he will have them every way free in their obedience A Church-state is an estate of absolute liberty under Christ not for men to do what they will but for men to do their duty freely without compulsion Now nothing is more contrary to this liberty than to have their Guides Rulers and Overseers impose on them without their consent Besides the body of the Church is obliged to discharge its duty towards Christ in every institution of his which herein they cannot if they have not their free consent in the choice of their Pastors or Elders but are considered as mute persons or brute creatures Neither is there any other ordinary way of communicating authority unto any in the Church but by the voluntary submission and subjection of the Church it self unto them For as all other imaginable wayes may fail and have done so where they have been trusted unto so they are irrational and unscriptural as to their being a means of the delegation of any power whatever Fifthly Unto this election succeeds the solemn setting apart of them that are chosen by the Church unto this work and ministry by fasting prayer and imposition of the hands of the Presbitery before constituted in the Church wherein any person is so to be set apart Qu. 26. May a Person be called to or be employed in a part only of the Office or work of the Ministry or may he hold the relation and exercise the duty of an Elder or Minister unto more Churches than one at the same time Answ. Neither of these have either warrant or President in the Scripture nor is the first of them consistent with the authority of the Ministry nor the latter with the duty thereof nor either of them with the nature of that relation which is between the Elders and the Church Acts 14.23 1 Pet. 5.2 Acts 20.28 Explication There are two parts of this Question and Answer to be spoken unto severally The First is concerning a person to be called or employed in any Church in a part only of the office or work of the Ministry As suppose a Man should be called or chosen by the Church to administer the Sacraments but not to attend to the work of Preaching or unto the rule or guidance of the Church or in like manner unto any other part or parcell of the work of the Ministry with an exemption of other duties from his charge or care If this be done by consent and agreement for any time or season it is unwarrantable and disorderly what may be done occasionally upon an emergency or in case of weakness or disability befalling any Elder as to the discharge of any part of his duty is not here enquired after For First If the Person so called or employed have received gifts fitting him for the whole work of the Ministry the exercise of them is not to be restrained by any consent or agreement Seeing they are given for the edification of the Church to be traded withall 1 Cor. 12 7. The manifestation of the spirit is given to every man to profit withall and this he which hath received such gifts is bound to attend unto and pursue Secondly If he have not received such gifts as compleatly to enable him unto the discharge of the whole work of the Ministry in the Church wherein he is to administer it is not lawful for the Church to call him unto that work wherein the Lord Christ hath not gone before them in qualifying him for it Yea to do so would be most irregular for the whole power of the Church consists in its attendance unto the rule given unto it And therefore the office and work of the Ministry being constituted by the Law of Christ it is not in the power of the Church to enlarge or streighten the power or duty of any one that is called unto the office thereof Neither can or ought any person that is called unto the worke of the Ministry to give his consent to the restraint of the exercise of that gift that he hath received in a due and orderly manner nor to the abridgement of the authority which the Lord Christ hath committed unto the Ministers of the Gospel As it is incumbent upon them to take care to preserve their whole authority and to discharge their whole duty so that arbitrary constitutions of this nature are irregular and would bring in confusion into Churches The second part of the Question is concerning the Relation of the same person to more Churches than one at the same time and his undertaking to discharge the duty of his relation unto them as an Elder or Minister And this also is irregular and unwarrantable Now a man may hold the relation of an Elder Pastor or Minister unto more Churches than one two wayes First formally and directly by all equal formal interest in them undertaking the Pastoral charge equally and alike of them being called alike to them and accepting of such a relation 2 virtually when by virtue of his relation unto one Church he puts forth his power or authority in Ministerial acts in or towards another The First way is unlawful and destructive both of the Office and duty of a Pastor For as Elders are ordained in and unto the Churches respectively that they are to take care of Acts 14.23 Tit. 1.5 And their office
in them unto whom they are prescribed As when an Office with the power of it is constituted and limited by the law of the Land there is no more required to invest any man in that office or to give him that power than the due observance of the means and way prescribed in the law to that end The way then whereby the Elders of the Church do come to participate of the power and authority which Christ hath appointed to be exercised in his Church is by their and the Churches due observance of the Rules and Laws given by him for their election and setting apart unto that office Heb. 4.3 Acts 14.24 Fifthly on this account they receive their power from Christ himself alone and that immediately for the means used for their participation of it are not recipient of the power it self formally nor do authoritatively collate or conferr it only the laws of Christ are executed in a way of obedience So that though they are chosen and set apart to their office by the Church yet they are made Overseers by the holy-Ghost Acts 20.28 Though they have their power by the Church yet they have it not from the Church nor was that power whereof they are made partakers as was said formally resident in the body of the Church before their participation of it but really in Christ himself alone and morally in his word or law And thence is the rule and guidance of the Church committed unto them by Christ Heb. 13.7 17. 1 Pet. 5.2 1 Tim. 3.5 Sixthly this authority and power thus received from Christ is that which they exert and put forth in all their ministerial administrations in all which they do as ministers in the house of God either in his worship or in the rule of the Church it self They exercise that authority of Christ which he hath in his law appointed to be exercised in his Church and from that authority is due order given unto the administration of all the ordinances of worship and an obligation unto obedience to acts of rule doth thence also ensue so that they which despise them despise the authority of Christ. Seventhly when as Elders they do or declare any thing in the name of the Church they do not as such put forth any authority committed unto them from and by the Church but only declare the consent and determination of the Church in the exercise of their own liberty and priviledge but the authority which they act by and which they put forth is that which is committed to themselves as such by Jesus Christ. Eighthly this authority is comprised in the Law and constitution of Christ which themselves exert only ministerially and therefore when ever they act any thing authoritatively which they are not enabled for or warranted in by the word of the Gospel or do any thing without or contrary unto rule all such actings as to any spiritual effect of the Gospel or obligation on the consciences of Men are Ipso facto null and are no way ratified in Heaven where all their orderly actings are made valid that is by Christ himself in his Word Ninthly The reason therefore why the consent of the Church is required unto the authoritative acting of the Elders therein is not because from thence any authority doth accrew unto them anew which virtually and radically they had not before but because by the rule of the Gospel this is required to the orderly acting of their power which without it would be contrary to rule and therefore ineffectual as also it must needs be from the nature of the thing it self for no act can take place in the Church without or against its own consent whilest its obedience is voluntary and of choice But if it be asked what then shall the Elders do in case the Church refuse to consent unto such acts as are indeed according to rule and warranted by the institution of Christ it is answered that they are First diligently to instruct them from the word in their duty making known the mind of Christ unto them in the matter under consideration 2 To declare unto them the danger of their dissent in obstructing the edification of the Body to the dishonour of the Lord Christ and their own spiritual disadvantage 3 To wait patiently for the concurrence of the grace of God with their Ministry in giving light and obedience unto the Church and 4 In case of the Churches continuance in any failure of duty to seek for advice and counsel from the Elders and Brethren of other Churches all which particulars might be enlarged would the nature of our present design and work permit it Quest. 29. What is the duty of the Church towards their Elders Pastors or Teachers Answ. 1 To have them in reverence and honour for their office and works sake 2 To obey them conscientiously in all things wherein they speak unto them in the name of the Lord. 2 To pray earnestly for them that they may and to exhort them if need require to fulfill the work of the Ministry 4 To communicate unto them of their temporals for their comfortable subsistance in the World and usefulness unto others 5 Wisely to order things by their direction so as that they may be amongst them without fear 6 To abide with and stand by them in their sufferings for the Gospel and service of Christ among them 1 1 Thes. § 12 13. 1 Tim. 5.17 2 Heb. 13.17 1 Cor. 16.16 3 Ephes. 6.18 19. Colos. 4.3 2 Thes. 3.1 Colos. 4.17 4 Gal. 6.6 1 Cor. 9.14 5 1 Cor. 16.10 6 2 Tim. 1.16 17 18. 2 Tim. 4.16 Quest. 30. Are there any differences in the Office or Offices of the Guides Rulers Elders or Ministers of the Church Answ. The Office of them that are Teachers is one and the same among them all but where there are many in the same Church it is the will of Christ that they should be peculiarly assigned unto such especial work in the discharge of their office power as their gifts received from him do peculiarly fit them for and the necessities of the Church require Rom. 12.4 5 6 7 8 1 Cor. 8.11 1 Pet. 4.10 Chap. 5.2 Explication The Office of them that are to instruct the Church in the name and authority of Christ is one and the same as hath been shewed before And there are many names that are equally accommodated unto all that are partakers of it as Elders Bishops Guides They are all alike Elders alike Bishops alike Guides have the one office in common amongst them and every one the whole intire unto himself But there are names also given unto them whereby they are distinguisht not as to Office but as to their work and employment in the discharge of that office such are Pastors and Teachers Ephes. 4.11 Which are placed as distinct persons in their work partakers of the same Office Now the foundation of this distinction and difference lyes First In the different gifts that they have
received For although it be required in them all that they have received all those gifts abilities and qualifications which are necessary for the work of the Ministry yet as to the degrees of their participation of their gifts some may more excell in one others in another 1 Cor. 12.4 5 6. There are diversities of gifts but the same spirit and there are differences of administrations but the same Lord and there are diversities of operations but it is the same God which worketh all in all For to one is given by the spirit the word of wisdom to another the word of knowledge by the same spirit c. and all these gifts are bestowed upon them to be exercised and laid out for the profit and benefit of the Church Verse the 7. The manifestation of the spirit is given to every man to profit withall And therefore every one is in aâ— especial manner to attend unto the exercise and use of that gift wherein he doth excell or which tends most to the edification of the Church every man being to minister according as he hath received 1 Pet. 4.10 Secondly It lyes in the nature of the work of the Ministry in the Church which in general may be referred unto two heads or ends First The instruction of it in the knowledge of God in Christ and the mysteries of the Gospel that it might grow in grace wisdom saving light and knowledge Secondly The exhortation of it to walk answerable unto light received in holiness and universal obedience Now though these several ends of the Ministry cannot be divided or separated yet they may be distinguished and so carryed on distinctly that in the one knowledge or light may be firstly and principally intended so as to lead unto obedience in the other holiness may be firstly designed as springing from Gospel light or knowledge Hence therefore are the Elders of the Church principally to attend unto that work or that end of the Ministry which by the Holy-Ghost they 〈◊〉 most suited unto And therefore the Church following the intimations of the Holy-Ghost in communicating his gifts in variety as he pleaseth and attending their own edification may and ought amongst those whom they choose to the Office of Elders or Ministers withall design them in Particular unto that especial work which they are especially fitted and prepared for and this upon their being chosen and set apart they are accordingly to attend unto He that teacheth on teaching he that exhorteth on exhortation Rom. 12.7 8. Their Office then is the same but their teaching work and employment on the grounds mentioned distinct and different Quest. 31. Are there appointed any Elders in the Church whose office and duty consist in rule and government only Answ. Elders not called to teach ordinarily or administer the Sacraments but to assist and help in the rule and government of the Church are mentioned in the Scripture Rom. 1â— 8 1 Cor. 12.28 1 Tim. 5.17 Explication This Office of ruling Elders in the Church is much opposed by some and in especial by them who have least reaâ—son so to do For First They object against them that they are lay Elders when those with whom they have to do deny that distinction of the Church into the Clergy and Layity For although they allow the distribution of 〈◊〉 into Officers and the multitude of the Brethren yet they maintain that the whole Church is Gods Clergy his lot and portion 1. Pet. 5.3 Again they affirm them to be Elders and therein not meerly of the members of the Church but Officers set apart unto their Office according to rule or the appointment of Christ. And if by Layity the people distinct from the Officers of the Church are to be understood the very term of a lay Elder implyes a contradiction as designing one who is and is not a Church Officer Besides themselves do principally govern the Church by such whom they esteem Lay-men as not in holy-Orders to whom the principal part of its rule at least in the execution of it is committed which renders their objection to this sort of Church-Officers unreasonable Others also have given advantage by making this Office annual or biennial in them that are chosen unto it which though they plead the necessity of their Churches for as not having Persons meet for this work and duty who are willing to undertake in constantly during their lives without such a contribution for their maintenance as they are not able to afford yet the wisest of them do acknowledge an irregularity in what they do and wish it remedied But this hinders not but that such Church-Officers are indeed designed in the Scripture and of whom frequent mention is made in the ancient writers and footsteps also yet remain in most Churches of their institution though wofully corrupted For besides that some light in this matter may be taken from the Church of the Jews wherein the Elders of the People were joyned in Rule with the Priests both in the Sanhedrim and all lesser Assemblies there is in the Gospel express mention of persons that were assigned peculiarly for Rule and Government in the Church as 1 Cor. 12.28 And it is in vain pretended that those words helps governments do denote gifts only seeing the Apostle expresly enumerates the persons in Office or Officers which the Lord Christ then used in the foundation and Rule of the Churches as then planted He that ruleth also is distinguisht from him that teacheth and him that exhorteth Rom. 12.8 and is prescribed diligence as his principal qualification in the discharge of his duty And the words of the Apostle to this purpose are express 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially those who labour in the word and doctrine For the words expresly assign two sorts of Elders whereof some only attend unto rule others moreover labour in the word and doctrine Neither doth that word as some would have it labour in the Word intend any other labour but what is incumbent on all the Pastors and Teachers of their Church as their constant duty see Rom. 6.12 Acts 20.35 1 Thes. 5.12 Now can we suppose that the Apostle would affirm them to be worthy of double honour whom comparing with others he notes as remiss and negligent in their work For it seems that others were more diligent in the discharge of that duty which was no less theirs if only one sort of Elders be here intended The Scripture is not wont to commend such persons as worthy of double honour but rather to propose them as meet for double shame and punishment Jer. 48.10 1 Cor. 9.16 And they are unmindful of their own interest who would have Bishops that attend to the rule of the Church to be distinctly intended by the Elders that rule well seeing the Apostle expresly preferreth before and above them those that attend constantly to the Word and Doctrine And besides what is thus expresly
spoken concerning the appointment of this sort of Elders in the Church their usefulness in the necessity of their work and employment is evident For whereas a constant care in the Church that the conversation of all the members of it be such as becometh the Gospel that the name of our Lord Jesus Christ be not evil spoken of is of great concernment and importance and the Pastors and Teachers being to give up themselves continually unto prayer and the ministry of the word cannot attend unto the constant and daily oversight thereof the usefulness of these Elders whose proper and peculiar work it is to have regard unto the holy walking of the Church must needs be manifest unto all But whereas in most Churches there is little or no regard unto the personal holiness of the members of them it is no wonder that no account should be had of them who are ordained by the Lord Christ to look after it and promote it The qualifications of these Elders with the way of their call and setting apart unto their Office being the same with those of the Teaching Elders before insisted on need not be here again repeated Their authority also in the whole rule of the Church is every way the same with that of the other sort of Elders and they are to act in the execution of it with equal respect and regard from the Church Yea the business of rule being peculiarly committed unto them and they required to attend thereunto with diligence in an especial manner the work thereof is principally theirs as that of labouring in the word and doctrine doth especially belong unto the Pastors and Teachers of the Churches And this institution is abused when either unmeet persons are called to this Office or those that are called do not attend unto their duty with diligence or do act only in it by the guidance of the Teaching Officers without a sence of their own authority or due respect from the Church Quest. 32. Is there no other ordinary Office in the Church but only that of Elders Answ. Yes of Deacons also Quest. 33. What are the Deacons of the Church Answ. Approved men chosen by the Church to take care for the necessities of the poor belonging thereunto and other outward occasions of the whole Church by the collection keeping and distribution of the Alms and other supplyes of the Church set apart and commended to the grace of God therein by Prayer Acts 6.3 5 6. Phil. 1.1 1 Tim. 3.8 9 10 11 12 13. Explication The Office of the Deacon the nature end and use of it the qualification of the persons to be admitted unto it the way and manner of their Election and setting apart are all of them plainly expressed in the Scripture Acts 6.1 2 3. There arose a murmuring of the Grecians against the Hebrews because the Widdows were neglected in the daily ministration then the twelve called the multitude of the Disciples unto them and said it is not reason that we should leave the word of God and serve Tables wherefore Brethren look ye out among you seven men of honest report full of the Holy-Ghost and wisdom whom we may appoint over this business and the saying pleased the whole multitude and they chose Stephen c. whom they set before the Apostles and when they had prayed they laid their hands on them 1 Tim. 3.8 9 10 11 12 13. Likewise must the Deacons be grave not double tongued not given to much Wine not given to filthy lucre holding the mystery of the faith in a pure Conscience and let these also first be proved then let them use the Office of a Deacon being found blameless the Husbands of one Wife ruling their Children and their own house well for they that have used the Office of a Deacon well purchase to themselves a good degree and great boldness in the faith which is in Christ Jesus These things are thus plain and express in the Scrâ—pture But whereas many have grown weary of the observation of the institutions of the Gospel this Office hath for a long time been lost amongst the most of Christians By some the name is retained but applyed to another work duty and employment than this to which it is peculiarly appropriated in the Scripture Their proper and original work of taking care for the poor they say is provided for by others and therefore that office being needless another unto another purpose under the same name is erected Such are Deacons that may read Service Preach and Baptise when they have license thereunto But this choice to rejâ—ct an Office of the appointment of Christ under pretence of provision made for the duties of it another way and the erecting of one not appointed by him seems not equall But whereas it is our duty in all things to have regard to the authority of Christ and his appointments in the Gospel if we claim the priviledge of being called after his name some think that if what he hath appointed may be colourably performed another way without respect unto his institutions that is far the best But omitting the practice of other Men the things that concern this Office in the Church are as was said clear in the Scripture First The persons called unto it are to be of honest report furnished with the gifts of the Holy-Ghost especially with wisdom Acts 6.3 And those other endowments usefull in the discharge of their duty mentioned 1 Tim. 3.8 Secondly The way whereby they come to be made partakers of this Office is by the choice or election of the Church Acts 6.2 3 5. whereupon they are solemnly to be set apart by prayer Thirdly Their work or duty consists in a daily ministration unto the necessities of the poor Saints or Members of the Church Vers. 1 2. Fourthly To this end that they may be enabled so to do it is ordained that every first day the Members of the Church do contribute according as God enables them of their substance for the supply of the wants of the poor 1 Cor. 16.2 And also occasionally as necessity shall require or God move their hearts by his grace Fifthly Hereunto is to be added whatever by the providence of God may be conferred upon the Church for its outward advantage with reference unto the end mentioned Acts 4.34 35. Sixthly These supplyes of the Church being committed to the care and charge of the Deacons they are from 〈◊〉 to minister with diligence and wisdoâ— unto the necessities of the poor that so the needy may be supplyed that there may be none that lack the rich may contribute of their riches according to the mind of Christ and in obedience unto his command that they which minister well in this office may purchase to themselves a good degree and boldness in the faith and that in all the name of our Lord Jesus Christ may be glorified with praise and thanksgiving It belongs therefore unto Persons called unto this Office First To
And herein alone doth the order honour and beauty of the Church consist Church members therefore are to search and enquire after the particular duties which as such are incumbent on them as also to consider what influence their special state and condition as they are Church members ought to have into all the duties of their obedience as they are Christians For this priviledge is granted unto them for their edification that is their fartherance in their whole course of walking before God And if this be neglected if they content themselves with a name to live in this or that Church to partake of the Ordinances that are stated and solemnly administred only that which would have been to their advantage may prove to be a snare and temptation unto them What these especial duties are in the particular instances of them is of too large a consideration here to be insisted on Besides it is the great dutie of the Guides of the Church to be inculcating of them into the minds of those committed to their charge For the Churches due performance of its dutie is their honour Crown and reward Qu. 35. Whence do you reckon prayer which is a part of moral and natural worship among the institutions of Christ in his Church An. On many accounts as 1 because the Lord Christ hath commanded his Church to attend unto the worship of God therein 2 because he bestowes on the Ministers of the Church gifts and ability of prayer for the benefit and edification thereof 3 he hath appointed that all his other ordinances should be administred with prayer whereby it becomes a part of them 4 because himself ministers in the holy place as the great High priest of his Church to present their prayers unto God at the throne of grace 5 because in all the prayers of the Church there is an especial regard had unto himself and the whole work of his mediation 1 Luke 18.1 Chap. 21.36 Rom. 12.5 1 Tim. 2.1 2. 2 Ephe. 4.8 12 13. Rom. 8.15 16. Gal. 4.6 3 Acts 2.42 1 Tim. 4.5 4 Rev. 8 3 4. Heb. 4.14 15 16. Chap. 6.20 Chap. 10.20.21 22. 5 John 14.13 Chap. 15.16 22 26. Ephe. 3.14 15. Qu. 36. May not the Church in the solemn warship of God and celebration of the Ordinances of the Gospel make use of and content it self in the use of forms of prayer in an unknown tongue composed by others and prescribed unto them An. So to do would be 1 contrary to one principal end of prayer it self which is that Believers may therein apply themselves to the throne of grace for spiritual supplies according to the present condition wants and exigencies of their souls 2 to the maâ—n end that the Lord Iesus Christ aimed at in supplying men with gifts for the discharge of the work of the mimistry tending to render the the promise of sending the holy Ghost which is the immediate cause of the Churches preservation and continuance néedless and useless Moreover 3 It will render the discharge of the duty of Ministers unto several precepts and exhortations of the Gospel for the use stirring up and exercise of their gifts impossible and 4 thereby hinder the edification of the Church the great end of all Ordinances and institutions 1 Rom. 8.26 Phil. 4.6 Heb. 4.16 1 Pet. 4.7 2 Ephes. 4.8 12 13. 3 1 Tim. 4.14 2 Tim. 1.6 7. Colos. 4.17 Matth. 25.14 15 16. 4 1 Cor. 12.7 Quest. 37. Is the constant work of Preaching the Gospel by the Elders of the Church necessary Answ. It is so both on the part of the Elders or Ministers themselves of whom that duty is strictly required and who principally therein labour and watch for the good of the flock and on the part of the Church for the fartherance of their faith and obedience by instruction reproof exhortation and consolation Matth. 24.45 46 47 48 49 50 51. Rom. 12.7 8. 1 Cor. 9. 17 18. Ephes. 4.12 13. 1 Tim. 4 15 16. Chap. 5.17 2 Tim. 2.24 25. Chap. 3.14 15 16 17. Chapter 4.2 Quest. 38. Who are the proper subjects of Baptism Answ. Professing Believers if not Baptised in their infancy and their Infant séed Matth. 28.19 Acts 2.38 39. Acts 16.33 1 Cor. 1.16 1 Cor. 7.14 Colos. 2.12 13. With Genesis 17.10 11 12. Quest. 39. Where and to whom is the Ordinance of the Lords Supper to be administred Answ. In the Church or Assembly of the congregation to all the Members of it rightly prepared and duly assembled or to such of them as are so assembled 1 Cor. 11.20 21 22 28 29 33. Acts. 2.46 Quest. 40. How often is that Ordinance to be administred Answ. Every First day of the wéek or at least as often as opportunity and conveniency may be obtained 1 Cor. 11.26 Acts 20.7 Quest. 41. What is the Discipline of the Church Answ. It consists in the due exereise of that authority and power which the Lord Christ in and by his Word hath granted unto the Church for its continuance increase and preservation in purity order and holiness according to his appointment Matth. 16.19 Rom. 12.8 2 Cor. 10.4 5 6. Rev. 2.2 20. Explication Sundry things are to be considered about this discipline of the Church as First The foundation of it which is a grant of power and authority made unto it by Jesus Christ as Mediator Head King and Law-giver of his Church For all discipline being an act of power and this being exercised in and about things internal and spiritual no men can of themselves or by grant of any others have any right or authority to or in the exercise thereof Whoever hath any interest herein or right hereunto it must be granted unto him from above by Jesus Christ and that as Mediator and head of his Church For as all Church power is in an especial manner by the authority and grant of the Father vested in him alone Matth. 28.18 Ephes. 1.20 21 22 23. So the nature of it which is spiritual the object of it which are the Consciences and Gospel priviledges of Believers with the ends of it namely the glory of God in Christ with the spiritual and eternal good of the souls of men do all manifest that it can have no other right nor foundation This in the first place is to be fixed that no authority can be exercised in the Church but what is derived from Jesus Christ as was spoken before Secondly The means whereby the Lord Christ doth communicate this power and authority unto his Church is his word or his law and constitution concerning it in the Gospel so that it is exactly limited and bounded thereby And no power or authority can be exercised in the Church but what is granted and conveyed unto it by the word seeing that Christ communicates no power or authority any other wayes What ever of that nature is beside it or beyond it is meer usurpation and null in its exercise Herein is the commission of the Guides and Rules
towards each other is equal Whence it is distinguished from that private pastoral admonition which is an act of the teaching office and power not directly belonging unto the rule or government enquired after But this admonition is an effect of love and where it proceedeth not from thence it is irregular Matth. 18.16 17 18. Rom. 15.14 Thirdly this duty is so incumbent on every member of the Church that in case of the neglect thereof he both sinneth against the institution of Christ and makes himself partaker of the sin of the party offending and is also guilty of his danger and ruine thereby with all that disadvantage which will accrue to the Church by any of the members of it continuing in sin against the rule of the Gospel They have not only liberty thus to admonish one another but it is their express and indispensible duty so to do The neglect whereof is interpreted by God to be hatred of our Brother such as wherewith the love of God is inconsistent Levit 19.17 1 John 4.20 Chap. 3.15 Fourthly although this duty be personally incumbent on every individual member of the Church yet this hinders not but if the sin of an offender be known to more than one at the same time and they joyntly take offence thereat they may together in the first instance admonish him which yet still is but the first and private admonition which is otherwise when others are called into assistance who are not themselves acquainted with the offence but only by information and joyne in it not upon the account of their own being offended but of being desired according unto rule to give assistance to them that are so Fifthly the way and manner of the discharge of this duty is that it be done with prudence tenderness and due regard unto all circumstances whence the Apostle supposeth a spiritual abilitie to be necessary for this work Rom. 15.14 Ye also are full of goodness filled with all knowledge also able to admonish one another especially four things are to be diligently heeded First that the whole duty be so managed that the person offending may be convinced that it is done out of love to him and affectionate conscientious care over him that he may take no occasion thereby for the exasperation of his own spirit Secondly that the Persons admonishing others of their offence do make it appear that what they do is in obedience unto an institution of Christ and therein to preserve their own souls from sin as well as to benefit the offenders Thirdly that the admonition be grounded on a rule which alone gives it authority and efficacy Fourthly that there be a readiness manifested by them to receive satisfaction either 1 In case that upon tryal it appeareth the information they have had of the miscarriage whence the offence arose was undue or not well grounded or 2 of acknowledgement and repentance Sixthly The ends of this Ordinance and institution of Christ are 1. To keep up Love without dissimulation among all the members of the Church for if offences should abide unremoved love which is the bond of perfection would not long continue in sincerity which tends to the dissolution of the whole society 2. To gain the offender by delivering him from the guilt of sin that he may not lye under it and procure the wrath of God against himself Levit. 19.17 3. To preserve his person from dishonour and disreputation and thereby to keep up his usefulness in the Church To this end hath our Lord appointed the discharge of this duty in private that the failings of men may not be unnecessarily divulged and themselves thereby exposed unto temptation 4. To preserve the Church from that scandal that might befall it by the hasty opening of all the reall or supposed faylings of its members And 5. To prevent its trouble in the publick hearing of things that may be otherwise healed and removed Seventhly In case these ends are obtained either by the supposed offending persons clearing of themselves and manifesting themselves innocent of the crimes charged on them as Joshua 22.22 23 24 25. 2 Cor. 7.11 Or by their acknowledgement repentance and amendment then this part of the discipline of the Church hath through the grace of Christ obtained its appointed effect Eighthly In case the persons offending be not humbled nor reformed nor do give satisfaction unto them by whom they are admonished then hath our Lord ordained a second degree of this private exercise of discipline that the persons who being offended have discharged the foregoing duty themselves according unto rule shall take unto them others two or three as the occasion may seem to require to joyn with them in the same work and duty to be performed in the same manner for the same ends with that before described Matth. 18 15 16 17. And it is the duty of these persons so called in for assistance First To judge of the crime fault or offence reported to them and not to proceed unless they find it to consist in something expresly contrary to the rule of the Gospel and attested in such manner and with such evidence as their mutual love doth require in them with respect unto their Brethren And they are to judge of the testimony that is given concerning the truth of the offence communicated unto them that they may not seem either lightly to take up a report against their Brother or to discredit the testimony of others Secondly In case they find the offence pretended not to be a reall offence indeed contrary to the rule of the Gospel or that it is not aright grounded as to the evidence of it but taken up upon prejudice or an over-easie credulity contrary to the law of that love which is required amongst Church-members described 1 Cor. 13. and commanded as the great means of the edification of the Church and preservation of its union then to convince the brother offended of his mistake and with him to satisfie the person pretended to be the offender that no breach or schism may happen among the members of the same body Thirdly Being satisfied of the crime and testimony they are to associate themselves with the offended Brother in the same work and duty that he himself had before discharged towards the offender Ninthly Because there is no determination how often these private admonitions are to be used in case of offence it is evident from the nature of the thing it self that they are to be reiterated first the one and then the other whilest there is any ground of hope that the ends of them may be obtained through the blessing of Christ the Brother gained and the offence taken away Neither of these then is to be deserted or laid aside on the first or second attempt as though it were performed only to make way for somewhat farther but it is to be waited on with prayer and patience as an ordinance of Christ appointed for attaining the end aimed at Tenthly In
case there be not the success aimed at obtained in these several degrees of private admonition it is then the will of our Lord Jesus Christ that the matter be reported unto the Church that the offender may be publickly admonished thereby and brought to repentance wherein is to be observed First That the persons who have endeavoured in vain to reclaim their offending Brother by private admonition are to acquaint the Elders of the Church with the case and crime as also what they have done according to rule for the rectifying of it who upon that information are obliged to communicate the knowledge of the whole matter to the Church This is to be done by the Elders as to whom the preservation of order in the Church and the rule of its proceeding do belong as we have shewed before Secondly The report made to the Church by the Elders is to be 1. Of the crime guilt or offence 2. Of the Testimony given unto the truth of it 3. Of the means used to bring the offender to acknowledgement and repentance 4. Of his deportment under the private previous admonitions either as to his rejecting of them or as to any satisfaction tendred all in order love meekness and tenderness Thirdly Things being proposed unto the Church and the offender heard upon the whole of the offence and former proceeding the whole Church or multitude of the Brethren are with the Elders to consider the nature of the offence with the condition and temptations of the offenders with such a spirit of meekness as our Lord Jesus Christ in his own person set them an example of in his dealing with sinners and which is required in them as his Disciples Gal. 6.1 2. 2 Cor. 2.8 Fourthly The Elders and Brethren are to judge of the offence and the carriage of the offender according to rule and if the offence be evident and persisted in then Fifthly The offender is to be publickly admonished by the Elders with the consent and concurrence of the Church 1 Thes. 5.14 1 Tim. 5.20 Matth. 18.16 17. And this admonition consists of Five parts 1. A declaration of the crime or offence as it is evidenced unto the Church 2. A conviction of the evil of it from the rule or rules transgressed against 3. A declaration of the authority and duty of the Church in such cases 4. A rebuke of the offender in the name of Christ answering the nature and circumstances of the offence 5. An Exhortation unto humiliation and repentance and acknowledgement Eleventhly In case the offender despise this admonition of the Church and come not upon it unto repentance it is the will and appointment of our Lord Jesus Christ that he be cut off from all the priviledges of the Church and cast out from the society thereof or be excommunicated wherein consists the last act of the discipline of the Church for the correction of offenders and herein may be considered First The nature of it that it is an authoritative act and so principally belongs unto the Elders of the Church who therein exert the power that they have received from the Lord Christ by and with the consent of the Church according to his appointment Matth. 16.19 John 20.23 Matth. 18.18 1 Cor. 5.4 Titus 3.10 1 Tim. 1.20 2 Cor. 2.6 And both these the Authority of the Eldership and the consent of the Brethren are necessary to the validity of the sentence and that according to the appointment of Christ and the practice of the first Churches Secondly The effect of it which is the cutting off or casting out of the person offending from the communion of the Church in the priviledges of the Gospel as consequently from that of all the visible Churches of Christ in the earth by virtue of their communion one with another whereby he is left unto the visible kingdom of Satan in the World Matth. 18.17 1 Cor. 5.2 5 13. 1 Tim. 1.20 Titus 3.10 Gal. 5.12 Thirdly The ends of it which are 1. The gaining of the party offending by bringing him to repentance humiliation and acknowledgement of his offence 2 Cor. 2.6 7. 2 Cor. 13.10 2. The warning of others not to do so presumptuously 3. The preserving of the Church in its purity and order 1 Cor. 5.6 7. all to the glory of Jesus Christ. Fourthly The causes of it or the grounds and reasons on which the Church may proceed unto sentence against any offending persons Now these are no other but such as they judge according to the Gospel that the Lord Christ will proceed upon in his finall judgement at the last day For the Church judgeth in the name and authority of Christ and are to exclude none from its communion but those whom they find by the rule that he himself excludes from his Kingdom and so that which they bind on earth is bound by him in Heaven Matth. 18.18 And their sentence herein is to be declared as the declaration of the sentence which the Head of the Church and Judge of all will pronounce at the last day only with this difference that it is also made known that this sentence of theirs is not final or decretory but in order to the prevention of that which will be so unless the evil be repented of Now although the particular evils sins or offences that may render a person obnoxious unto this censure and sentence are not to be enumerated by reason of the variety of circumstances which change the nature of actions yet they may in general be referred unto these heads First Moral evils contrary to the light of nature and express commands or prohibitions of the moral law direct rules of the Gospel or of evil report in the world amongst men walking according to the rule and light of reason And in cases of this nature the Church may proceed unto the sentence whereof we speak without previous admonition in case the matter of fact be notorious publickly and unquestionably known to be true and no general rule which is not to be impeached by particular instances lye against their proceedure 1 Cor. 5.3 4. 2 Tim. 3.2 3 4 5. Secondly Offences against that mutual love which is the bond of perfection in the Church if pertinaciously persisted in Matth. 18.16 17. Thirdly false doctrines against the fundamentals in faith or worship especially if maintained with contention to the trouble and disturbance of the peace of the Church Gal. 5.12 Titus 3.9 10 11. 1 Tim. 6.3 4 5. Revel 2.14 15. Fourthly Blasphemy or evil speaking of the wayes and worship of God in the Church especially if joyned with an intention to hinder the prosperity of the Church or to expose it to persecution 1 Tim. 1.20 Fifthly Desertion or total causeless relinquishment of the society and communion of the Church for such are self-condemned having broken and renounced the covenant of God that they made at their entrance into the Church Heb. 10.25 26 27 28 29. Sixthly The time or season of the putting forth
the authority of Christ in the Church for this censure is to be considered and that is ordinarily after the admonition before described and that with due waiting to be regulated by a consideration of times persons temptations and other circumstances For 1. The Church in proceeding to this sentence is to express the patience and long suffering of Christ towards offenders and not to put it forth without conviction of a present resolved impenitency 2. The event and effect of the preceding Ordinance of admonition is to be expected which though not at present evident yet like the word it self in the preaching of it may be blessed to a good issue after many dayes Sixthly The person offending thus cut off or cast out from the present actual communion of the Church is still to be looked on and accounted as a Brother because of the nature of the Ordinance which is intended for his amendment and recovery 2 Thes. 3.15 Count him not as an enemy but admonish him as a Brother unless he manifest his finall impenitency by blasphemy and persecution 1 Tim. 1.20 Whom I have delivered unto Satan that they may learn not to blaspheme Seventhly The Church is therefore still to perform the duties of love and care towards such persons 1. In praying for them that they may be converted from the errour of their way James 5.19 20. 1 John 5.16 If any man see his Brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death 2. In withdrawing from them even as to ordinary converse for their conviction of their state and condition 1 Cor. 5.11 2 Thes. 3.14 With such a one no not to eat 3. In admonishing of him 2 Cor. 3.15 admonish him as a Brother which may be done 1 Occasionally by any Member of the Church 2 On set purpose by the consent and appointment of the whole Church which admonition is to contain 1. A prâ—ssing of his sin from the rule on the Conscience of the offender 2. A declaration of the nature of the censure and punishment which he lyeth under 3. A manifestation of the danger of his impenitency in his being either hardened by the deceitfulness of sin or exposed unto new temptations of Sathan Eighthly In case the Lord Jesus be pleased to give a blessed effect unto this ordinance in the repentance of the person cut of and cast out off the Church he is First To be forgiven both by those who in an especial manner were offended at him and by him and by the whole Church Matth. 18.18 2 Cor. 2.7 Secondly To be comforted under his sorrow 2 Cor. 2.7 And that by 1 The application of the promises of the Gospel unto his Conscience 2 A declaration of the readiness of the Church to receive him again into their love and communion Fourthly Restored 1 By a confirmation or testification of the love of the Church unto him 2 Cor. 2.8 2 A readmission unto the exercise and enjoyment of his former priviledges in the fellowship of the Church all with a spirit of meekness Gal. 6.1 Quest. 47. The preservation of the Church in purity order and holiness being provided for by what way is it to be continued and increased Answ. The way appointed thereunto is by adding such as being effectually called unto the obedience of faith shall voluntarily offer themselves unto the society and fellowship thereof Acts 2.41 2 Cor. 8.5 Explication The means appointed by our Lord Jesus Christ for the continuance and increase of the Church are either preparitory unto it or instrumentally efficient of it The principal means subservient or preparitory unto the continuance and increase of the Church is the preaching of the Word to the conviction illumination and conversion of sinners whereby they may be made meet to become living stones in this spiritual building and members of the mystical body of Christ. And this is done either ordinarily in the Assemblies of the Church towards such as come in unto them and attend to the Word dispensed according to the appointment of Christ amongst them 1 Cor. 14.24 25. If there come in one that believeth not or one unlearned he is convinced of all he he is judged of all and thus are the secrets of his heart made manifest and so falling down on his face he will worship God or occasionally amongst the Men of the World Acts 8.4 Secondly the instrumentally efficient cause is that which is expressed in the answer namely the adding in due order unto it such as being effectually called unto the obedience of the faith and profession of the Gospel do voluntarily out of conviction of their duty and resolution to walke in subjection to all the ordinances and commands of Christ offer themselves to the society and fellowship thereof whereby they may be laid in this spiritual building as the stones were in the Temple of old which were hewed and fitted elsewhere Qu. 48 What is required of them who desire to joyn themselves unto the Church An. 1 That they be free from blame and offence in the World 2 That they be instructed in the saving truths and mysteries of the Gospel 3 Sound in the faith 4 That the Lord having called them unto faith repentance and newness of life by Iesus Christ they give up themselves to be saved by him and to obey him in all things and therefore 5 Are willing and ready through his grace to walke in subjection to all his commands and in the observation of all his lawes and institutions notwithstanding any difficulties oppositions or persecutions which they meet withall 1 1 Phil. 10. Chap. 2.15 1 Cor. 10.32 1 Thess. 2.11 12. Tit. 2.10 2 John 6.15 Acts 26.18 1 Pet. 2.9 2 Cor. 4.3 4 6. 3 1 Tim. 1.19 20. 2 Tim. 4.3 4. Tiâ— 1.13 Jude 3. 4 Ephe. 4.20 21 22 23 24. 5 2 Cor. 8.5 Qu. 49. What is the duty of the Elders of the Church towards persons desiring to be admitted unto the fellowship of the Church An. 1 To discern and judge by the rule of truth applied in love betwéen sincere professors and hypocritical pretenders 2 To instruct direct comfort and encourage in the way such as they judge to love the Lord Iesus in sincerity 3 to propose and recommend them unto the whole Church with prayers and supplications to God for them 4 To admit them being approved into the order and fellowship of the Gospel in the Church Acts 8.20 23. Tit. 1.10 Rev. 2.2 Jer. 15.19 Acts. 18.26 1 Thess. 2.7 8 11. Acts. 9.29 27. Rom. 14.1 Qu. 50 What is the duty of the whole Church in reference unto such persons An. To consider them in love and meekness according as their condition is known reported or testified unto them to approve of and rejoice in the grace of God in them and to receive them in love without dissimulaton 1 Cor. 13. Explication What in general is required unto the fitting of any persons